趙(zhao)惠文王六(liu)年(前293年),封公子趙(zhao)勝為平(ping)原君。平(ping)原君喜(xi)好(hao)名家論辨(bian)之(zhi)言,公孫龍遂為平(ping)原君的(de)門客。
趙惠文王(wang)(wang)(wang)(wang)十(shi)五年(前284年),燕(yan)昭王(wang)(wang)(wang)(wang)欲攻齊國,公孫龍帶領弟子,從趙國趕到(dao)燕(yan)國,力圖勸其“偃兵(bing)”。燕(yan)王(wang)(wang)(wang)(wang)滿(man)口(kou)答應,公孫龍卻表示不可相信,說道:當初大(da)王(wang)(wang)(wang)(wang)招納欲破齊、能(neng)破齊的“天下之(zhi)(zhi)士(shi)”到(dao)燕(yan)國來(lai),后(hou)來(lai)終于破齊。而今“諸侯之(zhi)(zhi)士(shi)在大(da)王(wang)(wang)(wang)(wang)之(zhi)(zhi)本朝者,盡(jin)善用兵(bing)者”,所以我認為大(da)王(wang)(wang)(wang)(wang)不會(hui)偃兵(bing)。他用這種“循實(shi)則名”的方法猜透了燕(yan)王(wang)(wang)(wang)(wang)的真實(shi)用心,使(shi)燕(yan)王(wang)(wang)(wang)(wang)無言以對。
十六年(nian)(前(qian)283年(nian)),秦(qin)國(guo)(guo)與(yu)趙(zhao)國(guo)(guo)盟會(hui)締約(yue)(yue)(yue):“秦(qin)之(zhi)(zhi)所欲為,趙(zhao)助之(zhi)(zhi);趙(zhao)之(zhi)(zhi)所欲為,秦(qin)助之(zhi)(zhi)。”答(da)應相互援(yuan)助。不久,秦(qin)興(xing)兵攻(gong)魏(wei),趙(zhao)欲救魏(wei)。秦(qin)王(wang)使(shi)人(ren)責(ze)備趙(zhao)惠文王(wang)不遵(zun)守盟約(yue)(yue)(yue)。趙(zhao)王(wang)將(jiang)此事告知平原君。公(gong)孫龍(long)向平原君建議說(shuo):趙(zhao)也可以派遣使(shi)者去(qu)責(ze)備秦(qin)王(wang)說(shuo),趙(zhao)國(guo)(guo)想援(yuan)救魏(wei)國(guo)(guo),秦(qin)國(guo)(guo)卻攻(gong)打(da)魏(wei)國(guo)(guo),是秦(qin)國(guo)(guo)首先違背了盟約(yue)(yue)(yue)。
十(shi)九年(前280年),公孫(sun)(sun)龍又與趙(zhao)惠(hui)(hui)文王(wang)論偃兵(bing)之事。趙(zhao)王(wang)問公孫(sun)(sun)龍說:“寡人事偃兵(bing)十(shi)余年矣,而不(bu)成,兵(bing)不(bu)可偃乎?”公孫(sun)(sun)龍回答說:“偃兵(bing)之意,兼(jian)愛(ai)天下之心也。兼(jian)愛(ai)天下,不(bu)可以(yi)虛名為也,必(bi)有其(qi)實(shi)(shi)。”并(bing)指出趙(zhao)惠(hui)(hui)文王(wang)當(dang)秦得(de)地而縞素布總,齊亡地而加膳置酒,并(bing)不(bu)真正具有兼(jian)愛(ai)之心,故不(bu)能行偃兵(bing)之實(shi)(shi)。
趙(zhao)孝成王(wang)九年(前257年),秦兵攻趙(zhao),圍邯(han)鄲。平原(yuan)(yuan)君(jun)(jun)使人(ren)向魏國求救。信陵君(jun)(jun)率兵救趙(zhao),邯(han)鄲得(de)以保存。虞卿為(wei)(wei)平原(yuan)(yuan)君(jun)(jun)向趙(zhao)王(wang)請封。公孫(sun)龍(long)連(lian)夜(ye)駕車入見平原(yuan)(yuan)君(jun)(jun),認為(wei)(wei)此舉甚不(bu)(bu)可行,指出“王(wang)舉君(jun)(jun)而相趙(zhao),割東武城而封君(jun)(jun)者”并不(bu)(bu)是(shi)因(yin)為(wei)(wei)平原(yuan)(yuan)君(jun)(jun)的(de)(de)才智能(neng)力為(wei)(wei)趙(zhao)國所獨有(you)的(de)(de),而是(shi)因(yin)為(wei)(wei)平原(yuan)(yuan)君(jun)(jun)是(shi)趙(zhao)王(wang)親(qin)戚(qi)的(de)(de)緣故。而“一(yi)解(jie)國患(huan),欲(yu)求益(yi)地(di),是(shi)親(qin)戚(qi)受(shou)封而國人(ren)計功也”,即計國人(ren)之功于(yu)親(qin)戚(qi)名下。因(yin)此建議(yi)平原(yuan)(yuan)君(jun)(jun)不(bu)(bu)要受(shou)封,平原(yuan)(yuan)君(jun)(jun)聽從了公孫(sun)龍(long)的(de)(de)建議(yi),并由(you)此對(dui)其益(yi)加(jia)看重。
他可(ke)能較長時間(jian)作平(ping)原(yuan)(yuan)(yuan)君(jun)(jun)(jun)(jun)的(de)門客。《史記·平(ping)原(yuan)(yuan)(yuan)君(jun)(jun)(jun)(jun)虞(yu)(yu)卿(qing)列傳(chuan)(chuan)》說(shuo)(shuo),“平(ping)原(yuan)(yuan)(yuan)君(jun)(jun)(jun)(jun)厚待公(gong)(gong)(gong)(gong)(gong)(gong)(gong)孫(sun)(sun)(sun)龍(long)(long)(long)(long)”。約(yue)于公(gong)(gong)(gong)(gong)(gong)(gong)(gong)元前279年(nian)(nian)至前248年(nian)(nian)間(jian),公(gong)(gong)(gong)(gong)(gong)(gong)(gong)孫(sun)(sun)(sun)龍(long)(long)(long)(long)曾(ceng)從趙(zhao)(zhao)(zhao)(zhao)國(guo)(guo)帶(dai)領弟子(zi)到燕國(guo)(guo),《呂(lv)氏(shi)春(chun)秋(qiu)·應言》載,是(shi)為了說(shuo)(shuo)燕昭王(wang)(wang)(wang)(wang)(wang)(wang)(wang)(wang)以“偃(yan)兵”。燕王(wang)(wang)(wang)(wang)(wang)(wang)(wang)(wang)雖然表示(shi)同意,公(gong)(gong)(gong)(gong)(gong)(gong)(gong)孫(sun)(sun)(sun)龍(long)(long)(long)(long)卻(que)當面對燕王(wang)(wang)(wang)(wang)(wang)(wang)(wang)(wang)說(shuo)(shuo)。“諸侯之(zhi)(zhi)(zhi)(zhi)士在大(da)王(wang)(wang)(wang)(wang)(wang)(wang)(wang)(wang)之(zhi)(zhi)(zhi)(zhi)本朝(chao)者,盡善用兵者”,所(suo)以我認為大(da)王(wang)(wang)(wang)(wang)(wang)(wang)(wang)(wang)不(bu)(bu)(bu)會偃(yan)兵,燕昭王(wang)(wang)(wang)(wang)(wang)(wang)(wang)(wang)無言應答(da)。公(gong)(gong)(gong)(gong)(gong)(gong)(gong)孫(sun)(sun)(sun)龍(long)(long)(long)(long)又(you)曾(ceng)游魏,與(yu)公(gong)(gong)(gong)(gong)(gong)(gong)(gong)子(zi)牟論(lun)(lun)(lun)學(xue)。在趙(zhao)(zhao)(zhao)(zhao)國(guo)(guo),《呂(lv)氏(shi)春(chun)秋(qiu)·審應覽》載,公(gong)(gong)(gong)(gong)(gong)(gong)(gong)孫(sun)(sun)(sun)龍(long)(long)(long)(long)曾(ceng)與(yu)趙(zhao)(zhao)(zhao)(zhao)惠文(wen)王(wang)(wang)(wang)(wang)(wang)(wang)(wang)(wang)論(lun)(lun)(lun)偃(yan)兵。趙(zhao)(zhao)(zhao)(zhao)王(wang)(wang)(wang)(wang)(wang)(wang)(wang)(wang)問公(gong)(gong)(gong)(gong)(gong)(gong)(gong)孫(sun)(sun)(sun)龍(long)(long)(long)(long)說(shuo)(shuo):“寡人(ren)事偃(yan)兵十(shi)余年(nian)(nian)矣,而(er)(er)不(bu)(bu)(bu)成(cheng),兵不(bu)(bu)(bu)可(ke)偃(yan)乎?”公(gong)(gong)(gong)(gong)(gong)(gong)(gong)孫(sun)(sun)(sun)龍(long)(long)(long)(long)回答(da)說(shuo)(shuo):“趙(zhao)(zhao)(zhao)(zhao)國(guo)(guo)的(de)藺、離石兩地被秦(qin)(qin)侵占(zhan),王(wang)(wang)(wang)(wang)(wang)(wang)(wang)(wang)就穿上喪國(guo)(guo)的(de)服裝,縞素布(bu)總;東攻(gong)(gong)齊得城,而(er)(er)王(wang)(wang)(wang)(wang)(wang)(wang)(wang)(wang)加(jia)膳置酒,以示(shi)慶(qing)祝。這怎能會偃(yan)兵?”《呂(lv)氏(shi)春(chun)秋(qiu)·淫辭(ci)》說(shuo)(shuo):秦(qin)(qin)國(guo)(guo)跟趙(zhao)(zhao)(zhao)(zhao)國(guo)(guo)訂(ding)立盟約(yue):“秦(qin)(qin)之(zhi)(zhi)(zhi)(zhi)所(suo)欲(yu)為,趙(zhao)(zhao)(zhao)(zhao)助之(zhi)(zhi)(zhi)(zhi);趙(zhao)(zhao)(zhao)(zhao)之(zhi)(zhi)(zhi)(zhi)所(suo)欲(yu)為,秦(qin)(qin)助之(zhi)(zhi)(zhi)(zhi)。”過了不(bu)(bu)(bu)久。秦(qin)(qin)興兵攻(gong)(gong)魏,趙(zhao)(zhao)(zhao)(zhao)欲(yu)救魏。秦(qin)(qin)王(wang)(wang)(wang)(wang)(wang)(wang)(wang)(wang)使(shi)人(ren)責備(bei)趙(zhao)(zhao)(zhao)(zhao)惠文(wen)王(wang)(wang)(wang)(wang)(wang)(wang)(wang)(wang)不(bu)(bu)(bu)遵守盟約(yue)。趙(zhao)(zhao)(zhao)(zhao)王(wang)(wang)(wang)(wang)(wang)(wang)(wang)(wang)將這件事告訴平(ping)原(yuan)(yuan)(yuan)君(jun)(jun)(jun)(jun)。公(gong)(gong)(gong)(gong)(gong)(gong)(gong)孫(sun)(sun)(sun)龍(long)(long)(long)(long)給平(ping)原(yuan)(yuan)(yuan)君(jun)(jun)(jun)(jun)出主意說(shuo)(shuo),趙(zhao)(zhao)(zhao)(zhao)可(ke)以派遣使(shi)者去(qu)責備(bei)秦(qin)(qin)王(wang)(wang)(wang)(wang)(wang)(wang)(wang)(wang)說(shuo)(shuo),秦(qin)(qin)不(bu)(bu)(bu)幫助趙(zhao)(zhao)(zhao)(zhao)國(guo)(guo)救魏,也是(shi)違背盟約(yue)。趙(zhao)(zhao)(zhao)(zhao)孝成(cheng)王(wang)(wang)(wang)(wang)(wang)(wang)(wang)(wang)九(jiu)年(nian)(nian)(公(gong)(gong)(gong)(gong)(gong)(gong)(gong)元前257年(nian)(nian)),秦(qin)(qin)兵攻(gong)(gong)趙(zhao)(zhao)(zhao)(zhao),平(ping)原(yuan)(yuan)(yuan)君(jun)(jun)(jun)(jun)使(shi)人(ren)向魏國(guo)(guo)求救。信(xin)陵君(jun)(jun)(jun)(jun)率(lv)兵救趙(zhao)(zhao)(zhao)(zhao),邯(han)鄲得以保存(cun)。趙(zhao)(zhao)(zhao)(zhao)國(guo)(guo)的(de)虞(yu)(yu)卿(qing)欲(yu)以信(xin)陵君(jun)(jun)(jun)(jun)之(zhi)(zhi)(zhi)(zhi)存(cun)邯(han)鄲為平(ping)原(yuan)(yuan)(yuan)君(jun)(jun)(jun)(jun)請求增加(jia)封(feng)(feng)地。公(gong)(gong)(gong)(gong)(gong)(gong)(gong)孫(sun)(sun)(sun)龍(long)(long)(long)(long)聽(ting)說(shuo)(shuo)這件事,勸阻(zu)平(ping)原(yuan)(yuan)(yuan)君(jun)(jun)(jun)(jun)說(shuo)(shuo):“君(jun)(jun)(jun)(jun)無覆軍殺將之(zhi)(zhi)(zhi)(zhi)功,而(er)(er)封(feng)(feng)以東武城。趙(zhao)(zhao)(zhao)(zhao)國(guo)(guo)豪杰之(zhi)(zhi)(zhi)(zhi)士,多在君(jun)(jun)(jun)(jun)之(zhi)(zhi)(zhi)(zhi)右,而(er)(er)君(jun)(jun)(jun)(jun)為相(xiang)國(guo)(guo)者以親故。夫君(jun)(jun)(jun)(jun)封(feng)(feng)以東武城,不(bu)(bu)(bu)讓無功,佩趙(zhao)(zhao)(zhao)(zhao)國(guo)(guo)相(xiang)印(yin),不(bu)(bu)(bu)辭(ci)無能,一(yi)解國(guo)(guo)患,欲(yu)求益地,是(shi)親戚受(shou)封(feng)(feng),而(er)(er)國(guo)(guo)人(ren)計(ji)功也。為君(jun)(jun)(jun)(jun)計(ji)者,不(bu)(bu)(bu)如勿(wu)受(shou)便。”平(ping)原(yuan)(yuan)(yuan)君(jun)(jun)(jun)(jun)接(jie)受(shou)了公(gong)(gong)(gong)(gong)(gong)(gong)(gong)孫(sun)(sun)(sun)龍(long)(long)(long)(long)的(de)意見,沒有(you)接(jie)受(shou)封(feng)(feng)地。公(gong)(gong)(gong)(gong)(gong)(gong)(gong)孫(sun)(sun)(sun)龍(long)(long)(long)(long)善于辯(bian)論(lun)(lun)(lun)。《公(gong)(gong)(gong)(gong)(gong)(gong)(gong)孫(sun)(sun)(sun)龍(long)(long)(long)(long)子(zi)·跡府》說(shuo)(shuo),公(gong)(gong)(gong)(gong)(gong)(gong)(gong)孫(sun)(sun)(sun)龍(long)(long)(long)(long)與(yu)孔(kong)穿在平(ping)原(yuan)(yuan)(yuan)君(jun)(jun)(jun)(jun)家(jia)相(xiang)會,談(tan)辯(bian)公(gong)(gong)(gong)(gong)(gong)(gong)(gong)孫(sun)(sun)(sun)龍(long)(long)(long)(long)的(de)“白(bai)(bai)(bai)(bai)馬非馬”。晚(wan)年(nian)(nian),齊使(shi)鄒衍(yan)過趙(zhao)(zhao)(zhao)(zhao),平(ping)原(yuan)(yuan)(yuan)君(jun)(jun)(jun)(jun)使(shi)與(yu)公(gong)(gong)(gong)(gong)(gong)(gong)(gong)孫(sun)(sun)(sun)龍(long)(long)(long)(long)論(lun)(lun)(lun)“白(bai)(bai)(bai)(bai)馬非馬”之(zhi)(zhi)(zhi)(zhi)說(shuo)(shuo)。公(gong)(gong)(gong)(gong)(gong)(gong)(gong)孫(sun)(sun)(sun)龍(long)(long)(long)(long)由是(shi)遂詘(chu),后不(bu)(bu)(bu)知(zhi)所(suo)終。公(gong)(gong)(gong)(gong)(gong)(gong)(gong)孫(sun)(sun)(sun)龍(long)(long)(long)(long)的(de)主要思想,保存(cun)在《公(gong)(gong)(gong)(gong)(gong)(gong)(gong)孫(sun)(sun)(sun)龍(long)(long)(long)(long)子(zi)》一(yi)書(shu)中。《漢書(shu)·藝文(wen)志》名家(jia)有(you)《公(gong)(gong)(gong)(gong)(gong)(gong)(gong)孫(sun)(sun)(sun)龍(long)(long)(long)(long)子(zi)》十(shi)四篇(pian)。今存(cun)六(liu)篇(pian)。《跡府》,是(shi)后人(ren)匯集(ji)公(gong)(gong)(gong)(gong)(gong)(gong)(gong)孫(sun)(sun)(sun)龍(long)(long)(long)(long)的(de)生(sheng)平(ping)言行寫成(cheng)的(de)傳(chuan)(chuan)略。其余五篇(pian)是(shi):《白(bai)(bai)(bai)(bai)馬論(lun)(lun)(lun)》、《指物論(lun)(lun)(lun)》、《通變論(lun)(lun)(lun)》、《堅白(bai)(bai)(bai)(bai)論(lun)(lun)(lun)》、《名實論(lun)(lun)(lun)》,其中以《白(bai)(bai)(bai)(bai)馬論(lun)(lun)(lun)》最著名。
公孫龍的哲學(xue)思想,《淮南子》說,公孫龍"別同異,離堅白"。
他與惠施的"合同異"說正相(xiang)反,完全脫離感性(xing)認識,只強(qiang)調概念的邏輯分析,具有十分濃厚的形(xing)而上學(xue)特色。但在邏輯學(xue)上,他的貢(gong)獻是值得重視的。
公(gong)孫(sun)龍(long)(long)的(de)(de)(de)"離(li)(li)堅(jian)(jian)(jian)(jian)(jian)(jian)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)"學說(shuo)是(shi)(shi)(shi)(shi)從對"堅(jian)(jian)(jian)(jian)(jian)(jian)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)石(shi)(shi)"的(de)(de)(de)分(fen)析出(chu)發(fa)的(de)(de)(de)。《公(gong)孫(sun)龍(long)(long)子(zi)·堅(jian)(jian)(jian)(jian)(jian)(jian)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)論(lun)》說(shuo):"視不(bu)(bu)(bu)(bu)(bu)(bu)得其(qi)(qi)(qi)所(suo)堅(jian)(jian)(jian)(jian)(jian)(jian)而得其(qi)(qi)(qi)所(suo)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)者,無(wu)堅(jian)(jian)(jian)(jian)(jian)(jian)也;拊不(bu)(bu)(bu)(bu)(bu)(bu)得其(qi)(qi)(qi)所(suo)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)而得其(qi)(qi)(qi)所(suo)堅(jian)(jian)(jian)(jian)(jian)(jian)者,無(wu)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)也。"即(ji)人們用(yong)眼(yan)睛看(kan),不(bu)(bu)(bu)(bu)(bu)(bu)知道它(ta)(ta)是(shi)(shi)(shi)(shi)堅(jian)(jian)(jian)(jian)(jian)(jian)硬(ying)(ying)的(de)(de)(de),而知道石(shi)(shi)是(shi)(shi)(shi)(shi)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)顏(yan)色的(de)(de)(de),這(zhe)(zhe)(zhe)就是(shi)(shi)(shi)(shi)沒有(you)(you)堅(jian)(jian)(jian)(jian)(jian)(jian)硬(ying)(ying);用(yong)手摸(mo)不(bu)(bu)(bu)(bu)(bu)(bu)知道它(ta)(ta)是(shi)(shi)(shi)(shi)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)顏(yan)色,而知道它(ta)(ta)是(shi)(shi)(shi)(shi)堅(jian)(jian)(jian)(jian)(jian)(jian)硬(ying)(ying)的(de)(de)(de),這(zhe)(zhe)(zhe)就是(shi)(shi)(shi)(shi)沒有(you)(you)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)顏(yan)色。在(zai)前一(yi)(yi)(yi)(yi)種(zhong)情(qing)況下,堅(jian)(jian)(jian)(jian)(jian)(jian)硬(ying)(ying)藏(zang)(zang)(zang)(zang)了(le)(le)(le)起(qi)(qi)(qi)來(lai)。在(zai)后一(yi)(yi)(yi)(yi)種(zhong)情(qing)況下,白(bai)(bai)(bai)(bai)(bai)(bai)(bai)色藏(zang)(zang)(zang)(zang)了(le)(le)(le)起(qi)(qi)(qi)來(lai)。這(zhe)(zhe)(zhe)叫(jiao)(jiao)作"自藏(zang)(zang)(zang)(zang)"。《堅(jian)(jian)(jian)(jian)(jian)(jian)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)論(lun)》又(you)說(shuo):"得其(qi)(qi)(qi)白(bai)(bai)(bai)(bai)(bai)(bai)(bai),得其(qi)(qi)(qi)堅(jian)(jian)(jian)(jian)(jian)(jian),見(jian)與(yu)不(bu)(bu)(bu)(bu)(bu)(bu)見(jian)離(li)(li)。不(bu)(bu)(bu)(bu)(bu)(bu)見(jian)離(li)(li)一(yi)(yi)(yi)(yi)。一(yi)(yi)(yi)(yi)不(bu)(bu)(bu)(bu)(bu)(bu)相盈,故離(li)(li)離(li)(li)也者,藏(zang)(zang)(zang)(zang)也。"看(kan)到(dao)它(ta)(ta)的(de)(de)(de)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)顏(yan)色,摸(mo)到(dao)它(ta)(ta)的(de)(de)(de)堅(jian)(jian)(jian)(jian)(jian)(jian)硬(ying)(ying),有(you)(you)"見(jian)與(yu)不(bu)(bu)(bu)(bu)(bu)(bu)見(jian)"的(de)(de)(de)情(qing)況,這(zhe)(zhe)(zhe)就叫(jiao)(jiao)離(li)(li),因為(wei)石(shi)(shi)與(yu)堅(jian)(jian)(jian)(jian)(jian)(jian)、白(bai)(bai)(bai)(bai)(bai)(bai)(bai)不(bu)(bu)(bu)(bu)(bu)(bu)能互相包含(han),所(suo)以就分(fen)離(li)(li)了(le)(le)(le)。分(fen)離(li)(li)了(le)(le)(le)也就是(shi)(shi)(shi)(shi)藏(zang)(zang)(zang)(zang)起(qi)(qi)(qi)來(lai)了(le)(le)(le)。他(ta)認為(wei),"天(tian)下未有(you)(you)若堅(jian)(jian)(jian)(jian)(jian)(jian),而堅(jian)(jian)(jian)(jian)(jian)(jian)藏(zang)(zang)(zang)(zang)"。又(you)說(shuo):"若白(bai)(bai)(bai)(bai)(bai)(bai)(bai)者必白(bai)(bai)(bai)(bai)(bai)(bai)(bai),則不(bu)(bu)(bu)(bu)(bu)(bu)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)石(shi)(shi)物而白(bai)(bai)(bai)(bai)(bai)(bai)(bai)焉。""石(shi)(shi)其(qi)(qi)(qi)無(wu)有(you)(you),惡(e)取堅(jian)(jian)(jian)(jian)(jian)(jian)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)乎?故離(li)(li)也。"這(zhe)(zhe)(zhe)是(shi)(shi)(shi)(shi)說(shuo),不(bu)(bu)(bu)(bu)(bu)(bu)使石(shi)(shi)與(yu)物變(bian)堅(jian)(jian)(jian)(jian)(jian)(jian)硬(ying)(ying)而獨(du)立的(de)(de)(de)堅(jian)(jian)(jian)(jian)(jian)(jian)硬(ying)(ying)(即(ji)抽象(xiang)(xiang)的(de)(de)(de)堅(jian)(jian)(jian)(jian)(jian)(jian)硬(ying)(ying)),天(tian)下是(shi)(shi)(shi)(shi)沒有(you)(you)的(de)(de)(de)。這(zhe)(zhe)(zhe)就是(shi)(shi)(shi)(shi)說(shuo),堅(jian)(jian)(jian)(jian)(jian)(jian)硬(ying)(ying)藏(zang)(zang)(zang)(zang)起(qi)(qi)(qi)來(lai)了(le)(le)(le)。若白(bai)(bai)(bai)(bai)(bai)(bai)(bai)顏(yan)色本(ben)身(shen)定是(shi)(shi)(shi)(shi)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)顏(yan)色的(de)(de)(de)話,它(ta)(ta)就不(bu)(bu)(bu)(bu)(bu)(bu)必通過使物體發(fa)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)而表現(xian)自己(ji)是(shi)(shi)(shi)(shi)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)。他(ta)把(ba)本(ben)身(shen)是(shi)(shi)(shi)(shi)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)顏(yan)色看(kan)成(cheng)一(yi)(yi)(yi)(yi)種(zhong)抽象(xiang)(xiang)的(de)(de)(de)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)顏(yan)色。它(ta)(ta)看(kan)不(bu)(bu)(bu)(bu)(bu)(bu)見(jian),即(ji)是(shi)(shi)(shi)(shi)藏(zang)(zang)(zang)(zang)起(qi)(qi)(qi)來(lai)了(le)(le)(le)。石(shi)(shi)頭假(jia)如沒有(you)(you)獨(du)立成(cheng)為(wei)石(shi)(shi)的(de)(de)(de)本(ben)領,又(you)怎(zen)么能夠(gou)形(xing)成(cheng)既堅(jian)(jian)(jian)(jian)(jian)(jian)又(you)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)的(de)(de)(de)石(shi)(shi)呢?因此,他(ta)的(de)(de)(de)結(jie)論(lun)是(shi)(shi)(shi)(shi)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)色與(yu)堅(jian)(jian)(jian)(jian)(jian)(jian)硬(ying)(ying)并不(bu)(bu)(bu)(bu)(bu)(bu)是(shi)(shi)(shi)(shi)結(jie)合(he)在(zai)石(shi)(shi)頭里面(mian),而是(shi)(shi)(shi)(shi)脫離(li)(li)石(shi)(shi)頭獨(du)立存(cun)(cun)在(zai)的(de)(de)(de)。這(zhe)(zhe)(zhe)就是(shi)(shi)(shi)(shi)"離(li)(li)堅(jian)(jian)(jian)(jian)(jian)(jian)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)"學說(shuo)的(de)(de)(de)主要(yao)論(lun)點。這(zhe)(zhe)(zhe)一(yi)(yi)(yi)(yi)學說(shuo)把(ba)事物的(de)(de)(de)各種(zhong)屬(shu)性(xing)一(yi)(yi)(yi)(yi)方面(mian)與(yu)物質實體割裂開,另一(yi)(yi)(yi)(yi)方面(mian)又(you)把(ba)它(ta)(ta)們一(yi)(yi)(yi)(yi)一(yi)(yi)(yi)(yi)孤立起(qi)(qi)(qi)來(lai)而否認其(qi)(qi)(qi)統一(yi)(yi)(yi)(yi)性(xing)。這(zhe)(zhe)(zhe)在(zai)哲學上就意味著一(yi)(yi)(yi)(yi)般不(bu)(bu)(bu)(bu)(bu)(bu)是(shi)(shi)(shi)(shi)存(cun)(cun)在(zai)個別(bie)之中(zhong),而是(shi)(shi)(shi)(shi)可以脫離(li)(li)個別(bie)單獨(du)存(cun)(cun)在(zai)的(de)(de)(de)。公(gong)孫(sun)龍(long)(long)"離(li)(li)堅(jian)(jian)(jian)(jian)(jian)(jian)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)"學說(shuo)的(de)(de)(de)詭辯(bian)性(xing)質,在(zai)他(ta)的(de)(de)(de)"白(bai)(bai)(bai)(bai)(bai)(bai)(bai)馬非馬"的(de)(de)(de)命(ming)題中(zhong)表現(xian)最(zui)為(wei)明顯。
"白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)非馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)"是(shi)(shi)(shi)古代思想史上(shang)(shang)的(de)(de)(de)(de)(de)著名命(ming)(ming)題(ti)。公孫龍(long)的(de)(de)(de)(de)(de)論(lun)證(zheng)是(shi)(shi)(shi)這(zhe)(zhe)樣的(de)(de)(de)(de)(de):"馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)者(zhe),所以(yi)命(ming)(ming)形也(ye)(ye);白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)者(zhe)所以(yi)命(ming)(ming)色(se)(se)也(ye)(ye)。命(ming)(ming)色(se)(se)者(zhe)非命(ming)(ming)形也(ye)(ye)。故(gu)曰:白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)非馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)。"①"馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)"一(yi)(yi)(yi)詞是(shi)(shi)(shi)指(zhi)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)的(de)(de)(de)(de)(de)形態,凡是(shi)(shi)(shi)具有馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)的(de)(de)(de)(de)(de)形態的(de)(de)(de)(de)(de)都命(ming)(ming)名為馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)。"白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)"一(yi)(yi)(yi)詞是(shi)(shi)(shi)指(zhi)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)的(de)(de)(de)(de)(de)顏(yan)色(se)(se),凡是(shi)(shi)(shi)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)顏(yan)色(se)(se)的(de)(de)(de)(de)(de)都命(ming)(ming)名為白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)。"白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)"是(shi)(shi)(shi)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)的(de)(de)(de)(de)(de)形態再加(jia)上(shang)(shang)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)的(de)(de)(de)(de)(de)顏(yan)色(se)(se),亦(yi)即白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)顏(yan)色(se)(se)的(de)(de)(de)(de)(de)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)。可見(jian),馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)與(yu)(yu)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)是(shi)(shi)(shi)兩個(ge)(ge)不(bu)(bu)(bu)同的(de)(de)(de)(de)(de)概念,所以(yi)他(ta)說(shuo):"白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)非馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)"。這(zhe)(zhe)是(shi)(shi)(shi)從概念的(de)(de)(de)(de)(de)內(nei)(nei)(nei)涵方面(mian)來(lai)論(lun)證(zheng)的(de)(de)(de)(de)(de)。其次,他(ta)又(you)從"馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)"與(yu)(yu)"白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)"的(de)(de)(de)(de)(de)外延(yan)不(bu)(bu)(bu)同來(lai)論(lun)證(zheng)。他(ta)說(shuo):"求(qiu)(qiu)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma),黃、黑馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)皆可致;求(qiu)(qiu)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma),黃、黑馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)不(bu)(bu)(bu)可致"。②馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)一(yi)(yi)(yi)詞的(de)(de)(de)(de)(de)外延(yan)包括一(yi)(yi)(yi)切馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)在內(nei)(nei)(nei),所以(yi)黃馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)、黑馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)都在內(nei)(nei)(nei)。白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)的(de)(de)(de)(de)(de)外延(yan)僅限于白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)顏(yan)色(se)(se)的(de)(de)(de)(de)(de)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma),所以(yi)黃馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)、黑馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)不(bu)(bu)(bu)在內(nei)(nei)(nei)。馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)與(yu)(yu)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)兩個(ge)(ge)概念既然有這(zhe)(zhe)樣的(de)(de)(de)(de)(de)差(cha)別,所以(yi)他(ta)說(shuo):"白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)非馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)"。第(di)三,他(ta)又(you)從個(ge)(ge)別(個(ge)(ge)性(xing))與(yu)(yu)一(yi)(yi)(yi)般(共性(xing))的(de)(de)(de)(de)(de)關系(xi)來(lai)論(lun)證(zheng)。他(ta)說(shuo):"白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma),非馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)也(ye)(ye)。白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)者(zhe),馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)與(yu)(yu)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)也(ye)(ye),白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)與(yu)(yu)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)也(ye)(ye)。故(gu)曰:白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)非馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)也(ye)(ye)。"③這(zhe)(zhe)是(shi)(shi)(shi)說(shuo),白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)是(shi)(shi)(shi)一(yi)(yi)(yi)切白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)色(se)(se)的(de)(de)(de)(de)(de)共性(xing),而(er)不(bu)(bu)(bu)是(shi)(shi)(shi)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma),馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)是(shi)(shi)(shi)一(yi)(yi)(yi)切馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)的(de)(de)(de)(de)(de)共性(xing),而(er)不(bu)(bu)(bu)是(shi)(shi)(shi)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)。白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)指(zhi)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)色(se)(se)的(de)(de)(de)(de)(de)共性(xing)加(jia)上(shang)(shang)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)的(de)(de)(de)(de)(de)共性(xing)。所以(yi)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)并不(bu)(bu)(bu)是(shi)(shi)(shi)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)。
公(gong)孫(sun)(sun)龍(long)的(de)(de)(de)論證(zheng)在(zai)(zai)(zai)(zai)邏輯上(shang)和(he)概念分(fen)析上(shang)做出了獨(du)到的(de)(de)(de)歷史(shi)貢獻,但(dan)是(shi)他(ta)把一(yi)些(xie)概念混淆而流入詭辯。他(ta)分(fen)析了馬與(yu)白馬這兩(liang)個(ge)概念的(de)(de)(de)差(cha)(cha)別(bie)(bie)、個(ge)別(bie)(bie)與(yu)一(yi)般(ban)的(de)(de)(de)差(cha)(cha)別(bie)(bie)。但(dan)是(shi),他(ta)夸大(da)了這種差(cha)(cha)別(bie)(bie),把兩(liang)者(zhe)完全割裂開來,并加以絕對化;最后達到否認(ren)個(ge)別(bie)(bie),只(zhi)承認(ren)一(yi)般(ban),使一(yi)般(ban)脫離個(ge)別(bie)(bie)獨(du)立存(cun)在(zai)(zai)(zai)(zai)。這樣,就把抽象的(de)(de)(de)概念當成(cheng)脫離具體事(shi)物的(de)(de)(de)精神(shen)實(shi)體,從而導致了客觀(guan)唯心主(zhu)義的(de)(de)(de)結論。《莊子·天下(xia)》還(huan)記載了辯者(zhe)"二十一(yi)事(shi)",其(qi)中一(yi)些(xie)命題與(yu)公(gong)孫(sun)(sun)龍(long)有關。如"雞三(san)足",又見于《公(gong)孫(sun)(sun)龍(long)子·通變(bian)論》:"飛(fei)(fei)鳥(niao)之景,未嘗動(dong)也(ye)。"也(ye)是(shi)屬于公(gong)孫(sun)(sun)龍(long)一(yi)派(pai)的(de)(de)(de)命題。景即影。這個(ge)命題是(shi)說(shuo),飛(fei)(fei)鳥(niao)的(de)(de)(de)影子并沒(mei)有在(zai)(zai)(zai)(zai)運(yun)動(dong)。在(zai)(zai)(zai)(zai)每一(yi)瞬間,飛(fei)(fei)鳥(niao)的(de)(de)(de)影子可以認(ren)為是(shi)不動(dong)的(de)(de)(de)。
但是(shi)(shi)(shi)時間有(you)連(lian)續性,空(kong)(kong)間有(you)延展(zhan)性;飛鳥之影在(zai)時空(kong)(kong)體(ti)內又是(shi)(shi)(shi)運動(dong)著的。這個命(ming)題對運動(dong)的性質具(ju)有(you)片面(mian)的認識,但是(shi)(shi)(shi)最終是(shi)(shi)(shi)走上形而上學(xue),否認運動(dong)的可(ke)能性。
名(ming)家是(shi)(shi)春秋戰(zhan)國社會大(da)變革(ge)的(de)(de)(de)(de)(de)產物(wu)。他們的(de)(de)(de)(de)(de)辯論,"不法(fa)先王,不是(shi)(shi)禮義(yi)",①具(ju)有反傳統的(de)(de)(de)(de)(de)精神,是(shi)(shi)為新的(de)(de)(de)(de)(de)政權(quan)服務的(de)(de)(de)(de)(de)。但由于他們認(ren)識的(de)(de)(de)(de)(de)角度不同(tong),因此觀點有所(suo)不同(tong)。惠施、公(gong)孫龍都是(shi)(shi)片面(mian)夸(kua)大(da)了認(ren)識的(de)(de)(de)(de)(de)某一(yi)(yi)方面(mian),惠施強調事(shi)物(wu)的(de)(de)(de)(de)(de)"同(tong)一(yi)(yi)"(即(ji)同(tong))的(de)(de)(de)(de)(de)一(yi)(yi)方面(mian),公(gong)孫龍則強調事(shi)物(wu)的(de)(de)(de)(de)(de)差別(即(ji)"異(yi)")的(de)(de)(de)(de)(de)一(yi)(yi)方面(mian)。他們在(zai)各自所(suo)強調的(de)(de)(de)(de)(de)方面(mian)都有精辟的(de)(de)(de)(de)(de)思(si)想,但是(shi)(shi)這些認(ren)識卻受到形而上(shang)(shang)學(xue)思(si)想方法(fa)的(de)(de)(de)(de)(de)限制。他們的(de)(de)(de)(de)(de)錯誤是(shi)(shi)人類(lei)認(ren)識發展史上(shang)(shang)不可避(bi)免的(de)(de)(de)(de)(de),后期墨家的(de)(de)(de)(de)(de)邏輯(ji)思(si)想正是(shi)(shi)對他們的(de)(de)(de)(de)(de)批判總結。
但是(shi),名(ming)家在歷(li)(li)史(shi)上是(shi)有(you)貢(gong)獻(xian)的(de)(de)(de),他們(men)非常有(you)似(si)于古(gu)希(xi)臘的(de)(de)(de)智者派,甚至于連某些命(ming)題都是(shi)相(xiang)似(si)的(de)(de)(de)或(huo)者相(xiang)同的(de)(de)(de)(例如公元前五世紀伊(yi)里亞的(de)(de)(de)芝諾就有(you)過"飛(fei)矢不動"的(de)(de)(de)命(ming)題)。名(ming)辯(bian)學(xue)派和(he)智者派大約前后同時(shi)各自在東(dong)方和(he)西方以幾(ji)乎相(xiang)同的(de)(de)(de)詭辯(bian)式的(de)(de)(de)理論活動,參與了(le)當時(shi)歷(li)(li)史(shi)性的(de)(de)(de)社會(hui)大變動,并(bing)促使人(ren)(ren)類思想認(ren)識(shi)大為(wei)深化。這是(shi)人(ren)(ren)類文明(ming)史(shi)最(zui)值(zhi)得(de)引人(ren)(ren)注目(mu)的(de)(de)(de)現象之(zhi)一。
公(gong)孫龍不(bu)像(xiang)惠施那樣強調(diao)相對的、變化(hua)的,而強調(diao)“名”是(shi)絕(jue)對的、不(bu)變的。他由此(ci)得到與(yu)柏拉圖(tu)的理(li)念或共相相同的概(gai)念,柏拉圖(tu)的理(li)念或共相在西(xi)方(fang)哲(zhe)學是(shi)極著名的。
他(ta)的(de)(de)(de)(de)著(zhu)作(zuo)《公(gong)孫龍(long)子》,有一篇《白(bai)(bai)(bai)馬(ma)論》。其主要命(ming)(ming)題(ti)是(shi)“白(bai)(bai)(bai)馬(ma)非(fei)(fei)馬(ma)”。公(gong)孫龍(long)通過(guo)三點(dian)論證,力求(qiu)證明這個命(ming)(ming)題(ti)。第一點(dian)是(shi):“馬(ma)者。所(suo)以命(ming)(ming)形也;白(bai)(bai)(bai)者,所(suo)以命(ming)(ming)色(se)(se)也。命(ming)(ming)色(se)(se)者非(fei)(fei)命(ming)(ming)形也。故曰:白(bai)(bai)(bai)馬(ma)非(fei)(fei)馬(ma)。”若用(yong)西方邏輯學(xue)術語,大家可以說,這一點(dian)是(shi)強調(diao),“馬(ma)”、“白(bai)(bai)(bai)”、“白(bai)(bai)(bai)馬(ma)”的(de)(de)(de)(de)內(nei)(nei)涵(han)的(de)(de)(de)(de)不同(tong)。“馬(ma)”的(de)(de)(de)(de)內(nei)(nei)涵(han)是(shi)一種動物,“白(bai)(bai)(bai)”的(de)(de)(de)(de)內(nei)(nei)涵(han)是(shi)一種顏(yan)(yan)色(se)(se),“白(bai)(bai)(bai)馬(ma)”的(de)(de)(de)(de)內(nei)(nei)涵(han)是(shi)一種動物加一種顏(yan)(yan)色(se)(se)。三者內(nei)(nei)涵(han)各不相同(tong),所(suo)以白(bai)(bai)(bai)馬(ma)非(fei)(fei)馬(ma)。
第(di)二點是(shi):“求(qiu)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma),黃(huang)(huang)黑馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)皆可致。求(qiu)白(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma),黃(huang)(huang)黑馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)不(bu)可致。……故黃(huang)(huang)黑馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)一(yi)(yi)也(ye),而可以應(ying)有馬(ma)(ma)(ma)(ma)(ma)(ma)(ma),而不(bu)可以應(ying)有白(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma),是(shi)白(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)之非(fei)(fei)(fei)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)審矣”。“馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)者,無去(qu)取于色(se)(se),故黃(huang)(huang)黑皆所(suo)(suo)以應(ying)。白(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)者有去(qu)取于色(se)(se),黃(huang)(huang)黑馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)皆所(suo)(suo)以色(se)(se)去(qu),故惟(wei)白(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)獨可以應(ying)耳。無去(qu)者,非(fei)(fei)(fei)有去(qu)也(ye)。故曰(yue):白(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)非(fei)(fei)(fei)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)”。若用西方邏輯學術語,我們可以說,這一(yi)(yi)點是(shi)強調,“馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)”、“白(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)”的(de)外(wai)延的(de)不(bu)同。“馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)”的(de)外(wai)延包括一(yi)(yi)切馬(ma)(ma)(ma)(ma)(ma)(ma)(ma),不(bu)管其(qi)顏(yan)(yan)色(se)(se)的(de)區(qu)別(bie)。“白(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)”的(de)外(wai)延只包括白(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma),有相應(ying)的(de)顏(yan)(yan)色(se)(se)區(qu)別(bie)。由于“馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)”與“白(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)”外(wai)延不(bu)同,所(suo)(suo)以白(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)非(fei)(fei)(fei)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)。
第三點(dian)是(shi)(shi):“馬(ma)(ma)(ma)(ma)固有色,故(gu)有白(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)。使(shi)馬(ma)(ma)(ma)(ma)無色,有馬(ma)(ma)(ma)(ma)如己(ji)耳。安取白(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)?故(gu)白(bai)(bai)(bai)者(zhe),非馬(ma)(ma)(ma)(ma)也。白(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)者(zhe),馬(ma)(ma)(ma)(ma)與(yu)(yu)白(bai)(bai)(bai)也,白(bai)(bai)(bai)與(yu)(yu)馬(ma)(ma)(ma)(ma)也。故(gu)曰:白(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)非馬(ma)(ma)(ma)(ma)也。”這(zhe)一點(dian)似乎是(shi)(shi)強調,“馬(ma)(ma)(ma)(ma)”這(zhe)個共(gong)性(xing)(xing)與(yu)(yu)“白(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)”這(zhe)個共(gong)性(xing)(xing)的(de)不(bu)同(tong)。馬(ma)(ma)(ma)(ma)的(de)共(gong)性(xing)(xing),是(shi)(shi)一切馬(ma)(ma)(ma)(ma)的(de)本質屬性(xing)(xing)。它不(bu)包涵(han)顏色,僅只是(shi)(shi)“馬(ma)(ma)(ma)(ma)作(zuo)為馬(ma)(ma)(ma)(ma)”。這(zhe)樣的(de)“馬(ma)(ma)(ma)(ma)”的(de)共(gong)性(xing)(xing)與(yu)(yu)“白(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)”的(de)共(gong)性(xing)(xing)不(bu)同(tong)。也就是(shi)(shi)說,馬(ma)(ma)(ma)(ma)作(zuo)為馬(ma)(ma)(ma)(ma)與(yu)(yu)白(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)作(zuo)為白(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)不(bu)同(tong)。所(suo)以白(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)非馬(ma)(ma)(ma)(ma)。
或(huo)“堅(jian)(jian)(jian)(jian)石(shi)(shi)(shi)(shi)”,除了馬(ma)作(zuo)為馬(ma),又還(huan)有(you)(you)(you)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)作(zuo)為白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai),即白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)的(de)(de)(de)共(gong)相。《白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)馬(ma)論》中(zhong)說:“白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)者(zhe)不(bu)定(ding)(ding)所(suo)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai),忘之而可也(ye)(ye)(ye)(ye)(ye)。白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)馬(ma)者(zhe)言白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)。定(ding)(ding)所(suo)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)也(ye)(ye)(ye)(ye)(ye)。定(ding)(ding)所(suo)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)者(zhe),非白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)也(ye)(ye)(ye)(ye)(ye)。”定(ding)(ding)所(suo)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai),就是(shi)具體(ti)的(de)(de)(de)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)色,見于各種實(shi)際(ji)(ji)的(de)(de)(de)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)色物體(ti)。見于各種實(shi)際(ji)(ji)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)色物體(ti)的(de)(de)(de)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)色,是(shi)這些物體(ti)所(suo)定(ding)(ding)的(de)(de)(de)。但(dan)是(shi)“白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)”的(de)(de)(de)共(gong)相,則不(bu)是(shi)任何實(shi)際(ji)(ji)的(de)(de)(de)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)色物體(ti)所(suo)定(ding)(ding)。它(ta)是(shi)未定(ding)(ding)的(de)(de)(de)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)的(de)(de)(de)共(gong)性。《公孫龍子(zi)》另有(you)(you)(you)一(yi)篇《堅(jian)(jian)(jian)(jian)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)論》。其主(zhu)要命題是(shi)“離(li)堅(jian)(jian)(jian)(jian)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)”。公孫龍的(de)(de)(de)證明(ming)有(you)(you)(you)兩(liang)個部分。第一(yi)部分是(shi),假設(she)有(you)(you)(you)堅(jian)(jian)(jian)(jian)而白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)的(de)(de)(de)石(shi)(shi)(shi)(shi),他設(she)問(wen)說:“堅(jian)(jian)(jian)(jian)、白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)、石(shi)(shi)(shi)(shi):三(san),可乎(hu)(hu)?曰(yue)(yue)(yue):不(bu)可。曰(yue)(yue)(yue):二(er)(er),可乎(hu)(hu)?曰(yue)(yue)(yue):可。曰(yue)(yue)(yue):何哉?曰(yue)(yue)(yue):無堅(jian)(jian)(jian)(jian)得(de)(de)(de)(de)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai),其舉(ju)(ju)也(ye)(ye)(ye)(ye)(ye)二(er)(er);無白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)得(de)(de)(de)(de)堅(jian)(jian)(jian)(jian),其舉(ju)(ju)也(ye)(ye)(ye)(ye)(ye)二(er)(er)”。“視不(bu)得(de)(de)(de)(de)其所(suo)堅(jian)(jian)(jian)(jian)而得(de)(de)(de)(de)其所(suo)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)者(zhe),無堅(jian)(jian)(jian)(jian)也(ye)(ye)(ye)(ye)(ye)。拊不(bu)得(de)(de)(de)(de)其所(suo)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)而得(de)(de)(de)(de)其所(suo)堅(jian)(jian)(jian)(jian),得(de)(de)(de)(de)其堅(jian)(jian)(jian)(jian)也(ye)(ye)(ye)(ye)(ye),無白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)也(ye)(ye)(ye)(ye)(ye)。”這段(duan)對話是(shi)從知識(shi)論方面證明(ming)堅(jian)(jian)(jian)(jian)、白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)是(shi)彼此(ci)分離(li)的(de)(de)(de)。有(you)(you)(you)一(yi)堅(jian)(jian)(jian)(jian)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)石(shi)(shi)(shi)(shi),用眼看,則只(zhi)“得(de)(de)(de)(de)其所(suo)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)”,只(zhi)得(de)(de)(de)(de)一(yi)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)石(shi)(shi)(shi)(shi);用手摸,則只(zhi)“得(de)(de)(de)(de)其所(suo)堅(jian)(jian)(jian)(jian)”,只(zhi)得(de)(de)(de)(de)一(yi)堅(jian)(jian)(jian)(jian)石(shi)(shi)(shi)(shi)。感覺白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)時不(bu)能感覺堅(jian)(jian)(jian)(jian),感覺堅(jian)(jian)(jian)(jian)時不(bu)能感覺白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)。所(suo)以(yi),從知識(shi)論方面說,只(zhi)有(you)(you)(you)“白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)石(shi)(shi)(shi)(shi)”沒有(you)(you)(you)“堅(jian)(jian)(jian)(jian)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)石(shi)(shi)(shi)(shi)”。這就是(shi)“無堅(jian)(jian)(jian)(jian)得(de)(de)(de)(de)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai),其舉(ju)(ju)也(ye)(ye)(ye)(ye)(ye)二(er)(er);無白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)得(de)(de)(de)(de)堅(jian)(jian)(jian)(jian),其舉(ju)(ju)也(ye)(ye)(ye)(ye)(ye)二(er)(er)”的(de)(de)(de)意思。
他(ta)的(de)(de)(de)關(guan)(guan)于名與(yu)實的(de)(de)(de)關(guan)(guan)系(xi)的(de)(de)(de)理論是(shi)(shi)(shi)(shi)(shi)建立(li)(li)(li)在(zai)(zai)(zai)他(ta)的(de)(de)(de)關(guan)(guan)于共(gong)(gong)相(xiang)(xiang)的(de)(de)(de)唯心主義哲學理論之上(shang)的(de)(de)(de)。他(ta)認為,共(gong)(gong)相(xiang)(xiang)是(shi)(shi)(shi)(shi)(shi)一(yi)(yi)(yi)種獨立(li)(li)(li)存(cun)在(zai)(zai)(zai)。他(ta)的(de)(de)(de)“堅(jian)(jian)白(bai)(bai)(bai)論”就(jiu)是(shi)(shi)(shi)(shi)(shi)企圖論證一(yi)(yi)(yi)塊白(bai)(bai)(bai)石頭的(de)(de)(de)白(bai)(bai)(bai)色(se)(se)和(he)(he)堅(jian)(jian)硬性(xing)是(shi)(shi)(shi)(shi)(shi)可(ke)以(yi)(yi)獨立(li)(li)(li)存(cun)在(zai)(zai)(zai)的(de)(de)(de)。他(ta)首先從關(guan)(guan)于“堅(jian)(jian)白(bai)(bai)(bai)石”的(de)(de)(de)感(gan)(gan)(gan)覺(jue)(jue)(jue)來(lai)進行分(fen)析,企圖說(shuo)(shuo)(shuo)明(ming),“堅(jian)(jian)”與(yu)“白(bai)(bai)(bai)”可(ke)以(yi)(yi)互(hu)相(xiang)(xiang)分(fen)離(li)(li)(li),然后再說(shuo)(shuo)(shuo)明(ming)它們(men)(men)可(ke)以(yi)(yi)離(li)(li)(li)開人(ren)們(men)(men)的(de)(de)(de)意識(shi)而存(cun)在(zai)(zai)(zai)。他(ta)說(shuo)(shuo)(shuo):“視(shi)不(bu)(bu)(bu)得(de)(de)(de)其(qi)所(suo)堅(jian)(jian)而得(de)(de)(de)其(qi)所(suo)白(bai)(bai)(bai)者(zhe),無堅(jian)(jian)也(ye)(ye)。,拊不(bu)(bu)(bu)得(de)(de)(de)其(qi)所(suo)白(bai)(bai)(bai)而得(de)(de)(de)其(qi)所(suo)堅(jian)(jian)者(zhe),無白(bai)(bai)(bai)也(ye)(ye)。”(《堅(jian)(jian)白(bai)(bai)(bai)論》)又(you)(you)說(shuo)(shuo)(shuo):“得(de)(de)(de)其(qi)白(bai)(bai)(bai).得(de)(de)(de)其(qi)堅(jian)(jian),見(jian)與(yu)不(bu)(bu)(bu)見(jian)離(li)(li)(li):不(bu)(bu)(bu)見(jian)離(li)(li)(li)。一(yi)(yi)(yi)一(yi)(yi)(yi)不(bu)(bu)(bu)相(xiang)(xiang)盈(ying)故離(li)(li)(li),離(li)(li)(li)也(ye)(ye)者(zhe)藏(zang)也(ye)(ye)。”(同上(shang))這(zhe)(zhe)是(shi)(shi)(shi)(shi)(shi)說(shuo)(shuo)(shuo),看(kan)的(de)(de)(de)時候感(gan)(gan)(gan)覺(jue)(jue)(jue)不(bu)(bu)(bu)到(dao)堅(jian)(jian)硬性(xing),而只(zhi)感(gan)(gan)(gan)覺(jue)(jue)(jue)到(dao)白(bai)(bai)(bai)色(se)(se),這(zhe)(zhe)時候堅(jian)(jian)硬性(xing)等(deng)于沒(mei)(mei)(mei)(mei)有(you)。觸的(de)(de)(de)時候感(gan)(gan)(gan)覺(jue)(jue)(jue)不(bu)(bu)(bu)到(dao)白(bai)(bai)(bai)色(se)(se),而只(zhi)感(gan)(gan)(gan)覺(jue)(jue)(jue)到(dao)堅(jian)(jian)硬性(xing),這(zhe)(zhe)時候白(bai)(bai)(bai)色(se)(se)等(deng)于沒(mei)(mei)(mei)(mei)有(you)。或者(zhe)感(gan)(gan)(gan)覺(jue)(jue)(jue)到(dao)白(bai)(bai)(bai)色(se)(se),或者(zhe)感(gan)(gan)(gan)覺(jue)(jue)(jue)到(dao)堅(jian)(jian)硬性(xing)。感(gan)(gan)(gan)覺(jue)(jue)(jue)到(dao)的(de)(de)(de)與(yu)感(gan)(gan)(gan)覺(jue)(jue)(jue)不(bu)(bu)(bu)到(dao)的(de)(de)(de)是(shi)(shi)(shi)(shi)(shi)彼(bi)此(ci)(ci)分(fen)離(li)(li)(li)的(de)(de)(de)。彼(bi)此(ci)(ci)不(bu)(bu)(bu)聯在(zai)(zai)(zai)一(yi)(yi)(yi)起(qi),所(suo)以(yi)(yi)說(shuo)(shuo)(shuo)是(shi)(shi)(shi)(shi)(shi)分(fen)離(li)(li)(li)。而分(fen)離(li)(li)(li)就(jiu)是(shi)(shi)(shi)(shi)(shi)藏(zang)在(zai)(zai)(zai)自(zi)身(shen)之中。(公孫(sun)(sun)龍(long)(long)自(zi)己解釋說(shuo)(shuo)(shuo)“藏(zang)”是(shi)(shi)(shi)(shi)(shi)指(zhi)“自(zi)藏(zang)”有(you)相(xiang)(xiang)當(dang)于“潛存(cun)”之意)公孫(sun)(sun)龍(long)(long)的(de)(de)(de)這(zhe)(zhe)兩段話(hua)(hua)是(shi)(shi)(shi)(shi)(shi)說(shuo)(shuo)(shuo)堅(jian)(jian)白(bai)(bai)(bai)石的(de)(de)(de)白(bai)(bai)(bai)色(se)(se)和(he)(he)堅(jian)(jian)硬性(xing)是(shi)(shi)(shi)(shi)(shi)可(ke)以(yi)(yi)彼(bi)此(ci)(ci)分(fen)離(li)(li)(li)而存(cun)在(zai)(zai)(zai)的(de)(de)(de)。他(ta)又(you)(you)說(shuo)(shuo)(shuo):“且(qie)猶白(bai)(bai)(bai),以(yi)(yi)目,以(yi)(yi)火(huo)見(jian),而火(huo)不(bu)(bu)(bu)見(jian);則火(huo)與(yu)目不(bu)(bu)(bu)見(jian)而神(shen)(shen)見(jian)。神(shen)(shen)不(bu)(bu)(bu)見(jian),而見(jian)離(li)(li)(li)。”(同上(shang))這(zhe)(zhe)里(li)所(suo)說(shuo)(shuo)(shuo)的(de)(de)(de)“神(shen)(shen)”即精神(shen)(shen)作(zuo)(zuo)用,也(ye)(ye)就(jiu)是(shi)(shi)(shi)(shi)(shi)指(zhi)意識(shi);“火(huo)”就(jiu)是(shi)(shi)(shi)(shi)(shi)光(guang)。這(zhe)(zhe)是(shi)(shi)(shi)(shi)(shi)說(shuo)(shuo)(shuo),例如白(bai)(bai)(bai)色(se)(se)是(shi)(shi)(shi)(shi)(shi)靠著眼(yan)(yan)睛和(he)(he)光(guang)看(kan)見(jian)的(de)(de)(de)。但光(guang)本(ben)(ben)身(shen)沒(mei)(mei)(mei)(mei)有(you)見(jian)物(wu)(wu)的(de)(de)(de)作(zuo)(zuo)用,那么光(guang)和(he)(he)眼(yan)(yan)睛合(he)在(zai)(zai)(zai)一(yi)(yi)(yi)起(qi)也(ye)(ye)不(bu)(bu)(bu)能看(kan)見(jian),只(zhi)能是(shi)(shi)(shi)(shi)(shi)意識(shi)在(zai)(zai)(zai)看(kan)見(jian),而意識(shi)本(ben)(ben)身(shen)也(ye)(ye)是(shi)(shi)(shi)(shi)(shi)沒(mei)(mei)(mei)(mei)有(you)見(jian)物(wu)(wu)作(zuo)(zuo)用的(de)(de)(de)。所(suo)以(yi)(yi)白(bai)(bai)(bai)色(se)(se)是(shi)(shi)(shi)(shi)(shi)和(he)(he)視(shi)覺(jue)(jue)(jue)分(fen)離(li)(li)(li)著的(de)(de)(de)。公孫(sun)(sun)龍(long)(long)在(zai)(zai)(zai)這(zhe)(zhe)里(li)是(shi)(shi)(shi)(shi)(shi)在(zai)(zai)(zai)說(shuo)(shuo)(shuo)明(ming)白(bai)(bai)(bai)色(se)(se)等(deng)共(gong)(gong)相(xiang)(xiang)是(shi)(shi)(shi)(shi)(shi)可(ke)以(yi)(yi)離(li)(li)(li)開人(ren)類的(de)(de)(de)感(gan)(gan)(gan)覺(jue)(jue)(jue)而獨立(li)(li)(li)存(cun)在(zai)(zai)(zai)的(de)(de)(de)。(公孫(sun)(sun)龍(long)(long)在(zai)(zai)(zai)這(zhe)(zhe)里(li)犯了(le)一(yi)(yi)(yi)些邏輯錯誤。因為由眼(yan)(yan)睛離(li)(li)(li)開了(le)光(guang)不(bu)(bu)(bu)能見(jian)物(wu)(wu)和(he)(he)光(guang)本(ben)(ben)身(shen)沒(mei)(mei)(mei)(mei)有(you)見(jian)物(wu)(wu)作(zuo)(zuo)用這(zhe)(zhe)樣的(de)(de)(de)前(qian)提(ti),不(bu)(bu)(bu)能推(tui)出,眼(yan)(yan)睛和(he)(he)光(guang)合(he)在(zai)(zai)(zai)一(yi)(yi)(yi)起(qi)也(ye)(ye)不(bu)(bu)(bu)能看(kan)見(jian)。)由這(zhe)(zhe)一(yi)(yi)(yi)些話(hua)(hua)可(ke)以(yi)(yi)清楚(chu)地(di)看(kan)出來(lai),公孫(sun)(sun)龍(long)(long)主張像“白(bai)(bai)(bai)色(se)(se)”這(zhe)(zhe)一(yi)(yi)(yi)類共(gong)(gong)相(xiang)(xiang)是(shi)(shi)(shi)(shi)(shi)客觀存(cun)在(zai)(zai)(zai)的(de)(de)(de),因之他(ta)是(shi)(shi)(shi)(shi)(shi)客觀唯心主義者(zhe)。
公(gong)(gong)孫(sun)龍(long)觀(guan)(guan)(guan)察事物(wu),雖然把個別與一般(ban)用(yong)"離(li)(li)"的(de)(de)觀(guan)(guan)(guan)點絕對化,只(zhi)見離(li)(li)而不見合(he),不符合(he)辯證法的(de)(de)“個別存在于(yu)(yu)一般(ban)之中”的(de)(de)觀(guan)(guan)(guan)點,但他能夠開(kai)辟(pi)邏輯(ji)領域,建立邏輯(ji)學的(de)(de)理論體(ti)系,有助于(yu)(yu)百家爭鳴(ming)的(de)(de)發(fa)展。中國歷史上(shang)多數學派看重(zhong)研究政治倫(lun)理,多不懂邏輯(ji)學,甚至(zhi)不承(cheng)認這(zhe)門學問,往往以政治倫(lun)理觀(guan)(guan)(guan)念來批(pi)評公(gong)(gong)孫(sun)龍(long)的(de)(de)邏輯(ji)思(si)想(xiang),直到近世人們(men)才公(gong)(gong)開(kai)承(cheng)認公(gong)(gong)孫(sun)龍(long)辯學對象(xiang)邏輯(ji)的(de)(de)問題,并加以重(zhong)視(shi)。
公孫龍(long)“白馬非馬”的(de)(de)論說雖然(ran)有(you)其一定的(de)(de)合(he)(he)理性(xing)和(he)開創性(xing),也符合(he)(he)辯證法講的(de)(de)個別與一般相區別的(de)(de)原理,更有(you)糾正當時名(ming)實(shi)混亂(luan)的(de)(de)作(zuo)用。但是,他沿(yan)著同樣的(de)(de)原理隨后再提出的(de)(de)“雞三足(zu)”、“火不熱”等辯說確有(you)走火入魔之嫌,已墜入“詭辯”的(de)(de)深淵中(zhong)。怪不得(de)荀(xun)子要(yao)斥(chi)他為“此惑于(yu)用名(ming)以亂(luan)實(shi)也。”鄒衍要(yao)批評他是“害大道”、“不能(neng)無害君子”。
諸子各家普遍認為公孫龍為詭辯(bian),又似乎無(wu)法在辯(bian)論中勝出。
《公孫(sun)龍子》第一章《跡府》記載了(le)孔(kong)子的后(hou)代孔(kong)穿企圖駁倒公孫(sun)龍但失敗的故事。
《莊子天下篇(pian)》稱公孫(sun)龍“飾(shi)人(ren)(ren)之心,易人(ren)(ren)之意,能勝人(ren)(ren)之口(kou),不能服人(ren)(ren)之心”。
《荀子(zi) 不茍篇(pian)》中認為君子(zi)不看(kan)重惠(hui)施等名家的辯才,因(yin)為其不符合(he)禮。君子(zi)并不是(shi)無法反(fan)駁堅白離的觀(guan)點,而是(shi)不與之(zhi)辯論。
《荀(xun)子 正名篇(pian)》認為白(bai)馬(ma)(ma)非馬(ma)(ma)論(lun)是(shi)“此(ci)惑于用名以亂實者(zhe)也”。
《資治(zhi)通鑒》中記(ji)載(zai)鄒(zou)衍(yan)認為公孫龍(long)是“煩文以相假,飾辭以相敦,巧譬以相移(yi),引(yin)人使(shi)不得及其意(yi),如此害大(da)道(dao)”,于(yu)是不和公孫龍(long)辯論(lun)。
周(zhou)昌忠《公(gong)孫(sun)(sun)龍子新論(lun)》把公(gong)孫(sun)(sun)龍的(de)(de)思想和西方哲學相比(bi)較,認為公(gong)孫(sun)(sun)龍“構造了一個(ge)相當豐富的(de)(de)關于語言本身的(de)(de)哲學理論(lun)”,并不(bu)比(bi)亞(ya)里(li)士多德遜(xun)色。
張遠山在著(zhu)作《寓言的(de)密(mi)碼(ma)》中(zhong)認為,公孫龍開創了中(zhong)國的(de)理性學派的(de)先(xian)河(he)。但諸(zhu)子百(bai)家都未能理解他的(de)觀(guan)點。